And you'll notice that in some states of mind your dreams or things are recalled with very vivid imagery. And in some forms of Buddhism you practice visualizations to develop this very vivid internal imagery. But through our practice probably we come to pretty much the same place with this seeing the space of an object simultaneously with the substance of the object. Which is resonant and the same as, let's say, seeing the space of mind. And when the space of mind and the space of the object join, we call that unobstructed awareness.

[01:21]

The objects don't obstruct awareness. The awareness... Lives through, shines through the objects. Das Gewahrsein lebt durch und scheint durch die Gegenstände. What I'm talking about is just the developed process of noticing your experience. Was ich hier sage, das ist einfach der entwickelte Prozess des Bemerkens der Erfahrung. And noticed experience becomes transformative experience. So now in the form skanda, where you simultaneously perceive, notice, feel emptiness, or the space of an object.

[02:42]

And now you can see that the Heart Sutra we chant every morning is rooted, all of it emanates from this experience. Now, bodily knowing this, We bring this vividness of knowing, knowing without generalizations but immersed in the particular, We bring that back up through the five skandhas and consciousness itself is transformed. And in the midst of the guest mind, we always feel continuously present the host mind.

[03:58]

So that's our little experiment. With what's here. And the process of developing, noticing what's here. and how that noticing transforms knowing itself. No, I don't know if we're explaining what consciousness is, but we're certainly in the midst of consciousness as the activity of our consciousness and awareness, the activity of our living itself. In the process of living itself. This is called Buddha mind. Okay, thank you very much. May our intentions be the same in every season and every place, with the true merit of the Buddha League.

[05:25]

Shujo muhen se gan bro OM NAMO JINSE GANDHAN [...] Mujājī jñāna yātusen mānyo jñāyō koto kataśi, vārei māten mājī suji suru koto etari.

[06:49]

Neyakwa nyorai no shinjitsu niyo geshi tate matsuran Only an overtaken, penetrating and completely heard man can find himself in hundreds of thousands of millions of days, which is only rare when I can see, hear, receive and preserve, and experience the truth of the trajectory. Everyone okay? Or getting by? Only two more days to go, I think. Am I counting right? I know none of you are counting. Okay. So yesterday I spoke about Really my own experience or the experience of somebody who practices meditation.

[08:11]

And I can speak about that with considerable authority because it's my experience. Yeah, but when it comes to... Okay, I was speaking about the mind. When I speak about the world in which the mind functions, I can't speak with the same kind of authority. In the sense that, yes, I have an experience of the world, But if I try to relate that to speak in Buddhist terms about the world, yeah, it might be a different world than we think.

[09:19]

And so why should we bother talking about it? Because I actually believe in it. I think there's enlightenment material here. There's enlightenment material here. Enlightenment is a shift in view. There's little enlightenment experiences and there's big enlightenment experiences. And there's unnoticed enlightenment experiences. Yeah, and... And one of the problems we have here is that we don't allow ourselves shifts in view.

[10:50]

And I think in the past, shifts in view were more possible. Because we were more open, because because there were more of a variety of views. And the greater openness to a variety of views meant we were more open to shifts in views. Why are we not so open?

[11:53]

Well, you know, I don't know answers to all these questions I ask myself. But I think we're coming to an overall world view throughout the world. That's one of the things that hurts me most about this Islam, Muslim problem. One of the happiest times I've ever been was when I was in my 1920 in Iran and Iraq and so forth. I just found it more satisfying to be there than to be in America. And I know you don't think so, but from the point of view of Iran and Iraq and China, Europe and America are versions of each other.

[12:58]

Yeah, the fact that there isn't the same kind of view, things are, each street is different. Each street is different because there isn't one view in Iran or someplace like that. Each street, street walk, is different from the next street, from the next block. And everything stinks. I mean, it smells. There's food and stuff, and you know, it's... We're sterile. We clean our, you know... We don't bathe during Sushin, you know, and so some of you really stink in Doksan.

[14:17]

But, you know, I sort of have to appreciate it. This is a different human being. It's so funny. It's true. I stink, too. I mean, I'm sure. Okay. But our worldview eliminates even smells. Yeah, and I admire Islam for trying to hang on to their view of the world. Und ich bewundere den Islam dafür, dass sie versuchen, an ihrer Sichtweise der Welt festzuhalten. I'd prefer they not blow up mine, but you know. Ich ziehe es natürlich vor, wenn sie meinen, nicht dabei in die Luft jagen.

[15:34]

Yeah, that's terrible and inconvenient. Das ist irgendwie schrecklich und auch unbequem. Yeah. But there's quite a strong movement in the West now to try to bring, supposedly bring the Muslim world into our world. In terms of values, look, democracy, etc., Yeah, I accept it to the extent that we need to communicate with each other. But basically I think it's a terrible arrogance of our view. And America is the worst. Anyway, is that less enough?

[16:43]

I should talk about something else, right? Okay. But at the root of our worldview is... And I think, what's his name, Edward Said, who's a famous scholar, who died recently, I believe. He sees science and the monolithic view of science as a Western imperialism. Yeah, and I suppose the same kind of chemical processes that are here on Earth are also on Mars. But maybe Einstein's effort to find a unified field theory, maybe it'll never happen.

[17:46]

And I still think most scientists are motivated by somehow the laws of science are true everywhere. Yeah, and it's hard to not agree with this. But if I agree with it in too superficial a sense, I can't understand Buddhism in a subtle sense. Or it blocks it. Okay, so let's say that perhaps, yeah, at one level the laws pertain. But still there may be this particle wave difference may be, you know, something we're not going to resolve.

[19:08]

Yeah, and one of the common observations now is the scientist or the experiment itself interferes with the experiment. The observation interferes with the experiment. This is so well understood as a kind of cliché. But really, its implications may not be understood at all. Now, I'm speaking about this because, you know, Dogen says in this Hotsubodai Shin that Dieter got me to deal with, And Dogen says there are generally considered to be three minds.

[20:11]

One is discriminating mind. One is the mind of grasses and trees. No, I don't think he went around... the Black Forest here, or Colorado, and said, what are the generally considered minds? And everybody said, oh, yeah, the mind of grasses and trees. I can almost guarantee you no one would say that. If he did, I'd become his disciple. And the third is the mind of truth.

[21:28]

And then Dogen proceeds to divide the discriminating mind into two minds, the usual discriminating mind And the mind of bodhicitta, which discriminates the way. through a link with the Buddha and with other people, by noticing that we in some sense already do and actually making it the primary consciousness, Not just... by implication, but explicitly putting the enlightenment of others above your own.

[22:39]

And that actually happens, I see, quite naturally in people's practice. It's often when they decide to take the precepts and sew a raksu. It's often when, in some way, they decide, I've got to help other people practice. You go to zazen because you know you'll be missed in the zendo. Everyone will be unhappy if I'm not there.

[23:44]

There's some feeling like that. Yeah. And we do notice when there's an empty seat beside us. Yeah. So, anyway, like that. But to make that really explicit to... make it begin to be your motivation is a big shift in the deepening of one's Zen practice. Okay. Now, so we've talked about discriminating mind a little bit and the mind that discriminates the way. Now the next mind is the mind of grasses and trees. And the third is the mind of truth. And... What does he mean by the mind of truth?

[25:02]

I called up Kaz Tanahashi Sensei. The word is Irita. Das Wort heißt Irita. The mind of truth in the grasses and trees is, I think, Karit. Und diese Gräser und Bäume, das Wort dafür ist Karit. And Kaz must be, Tanahashi Sensei, Kaz must be one of the living experts on Dogen in the world. So I said, what does this word mean? He said, I don't know. He said, I'll do some research on it.

[26:03]

Some days later he sent me an email which said, da-da-da-da-da-da, but basically I don't know. Okay, so how are we supposed to know? Yeah. I think I understand the mind of grasses and trees, which is, I think, in effect the mind, the vijnana as mind or consciousness, And through Zen practice, through Mahayana Zen practice, opens up into the Alaya Vijnana. So it has a two-fold meaning. Now, the mind of truth I'm not so sure about.

[27:23]

He could mean the mind, the shared world, verifiable world. And he could mean the mind that has difficulty in lying to even ourselves because it's joined with our breath. Oh, I'll have to puzzle this some more. Yeah, so I'm... Yeah, I'm discussing this because, yeah, I just want to share, you know, that... This isn't all worked out. We have to work it out ourselves. Yeah, and that if you're going to practice well, fully, thoroughly, What the world we practice, how we imagine the world we practice in is essential.

[28:48]

Okay. Now, when you walk down a floor, a hallway, and you're surprised at the bumps, Yeah, you're walking on a generalization. you, in a sense, by doing that, are assuming that there's a pre-existing permanent world. Pre-existing external world. Buddhism does not assume there's a pre-existing external world.

[30:01]

I mean, you know, this might be a surprise to you, but... That's what interdependence means. Or dependent co-arising. Dependent co-arising, it's a fundamental idea in Buddhism from the earliest times. So what does that mean? It means that if it's if it's dependent, co-arising, it means that you're part of the co-arising. You're influencing the experiment. at every step.

[31:16]

Now, how do you see that, like living in Japan, how do you see that difference in world view? We couldn't, at least, I don't know about Germany, but in the United States, you couldn't really build a German, a Japanese building and garden here. Because the floors here have to be flat. The stairs have to be all the same. Because we assume... There's this external world that's predictable, and when you go downstairs, you walk downstairs, and there aren't suddenly one step this size and one step this size.

[32:25]

The Japanese assume, not because they're Japanese, but because they're part of this Buddhist and yogic worldview. That the world is divided up into cognitive domains. Each separate staircase is a different cognitive domain. They don't want it to be predictable. They want it to have surprises. And that's one of the reasons people like Geralt and I hit our heads so often in Japan. Not because we're an ungainly size. Ungainly means awkward. I got so used to living in Japan. Japanese people began to have western faces.

[33:41]

And I'd be walking down the street, and I'd see way down the street somewhere some enormous, clumsy person walking along. And I'd look, and it's a foreigner here. And then when I got up to the person, I was bigger than they were. I realized I'm such a person. So one of the reasons we hit our heads is not just because the ceilings and doorways are low. And they're often low for Japanese people, too, because they want you to have the experience of lifting up in the next room. But they'll also change the rhythm of how a stairs and things work.

[35:18]

So you're going up and then suddenly the rhythm's different and you hit your head or something. Now, in a house, my experience is usually one set of stairs have the same rhythm. It might be different from another set of stairs, though. But in a garden or leading up to a building, it could be all kinds of different ways. One of the things is they want your pace to be different at a different time. They want your pace to be different at different distances from the building. So you can walk at this speed toward a building. And the buildings over here, it could be a shortcut.

[36:21]

They make sure you don't take a shortcut. So you walk this way, and then when you turn toward the building this way, the steps make you walk at a different pace. And then there might be a couple steps that you don't need, but the steps change your pace. I think it's understandable once you hear it. It's different when you're near a building. What the building is, how you're going to enter it, how the garden is beside you, and so forth. And this is called the Japanese aesthetic, maybe.

[37:37]

Yeah, that's sort of true, but much more deeply, it's a different world view. If you're jumping, if you're running along the beach, the stony beach, you take for granted that each little group of stones is a different cognitive domain, and if you don't, you may hit your head or fall in the ocean. Or running along the ridge of a mountain or something. But they bring that same feeling into, going along the beach stones, into their gardens and their houses.

[38:56]

Okay. So I think I've said enough to establish the feeling that in Buddhism each situation is considered to be its own separate little domain. Then there may be Yeah. I can feel what I want to say, but I can't see if I can find the words for it.

[39:59]

Yeah. On the one hand, it's just that each area, perceptual area, cognitive domain, It's allowed to be different. Because different views or something like that are part of the world. But in a deeper sense it supports the feeling that the world is not oneness or some kind of integrated.

[41:02]

At some level it may be a lot of different things next to each other. I think that's very difficult for us to understand. Except. Okay. But we know that the world isn't permanent. Yeah. We know that it's... We can accept maybe that it's not pre-existing. So at least let us, since we live in the world

[42:04]

that is assumed to be permanent. Even if we know it's not true. Let's try to live in the world as if it was lots of different things next to each other. And not bother ourselves too much about whether it's true. But just try it on as a way to be in the world. Now we're closer to the mind of grasses and trees. Jetzt sind wir näher dran am Geist der Gräser und Bäume. So because this, the mind of grasses and trees assumes that the mind, that memory,

[43:20]

and who we are, is tied to circumstances. That each set of circumstances draws out a little different person. That we live in an embanked world, as I say, of memories. That's in the phenomenal world. Yeah, like the banks of the stream. Of memory, of who we are, etc. Now, the more you feel this, the less you need to ask who's doing it, or who is I? Yeah. because the subjective experience is always arising differently according to the circumstances.

[44:46]

So here we're emphasizing the many different forms of subjective experience. not so much a pre-existing self, that exists before we were born and will exist after we're dead, because no such pre-existing self self exists even while we're alive. So then we have to kind of explain our continuity of subjective experience. But through meditation and practice you end up in a different

[45:48]

frame, a different context in which you're trying to answer that question. Yeah, I don't think I can go too much farther with this in the next five minutes. But I just want to introduce to you an openness to experimenting with what kind of world we're living in. And I'd like you to walk down even the halls here and actually feel the difference all the time. If you don't feel the difference, you're walking in a generalization.

[46:55]

You're somehow assuming permanent, pre-existing, external world. Let's say one other thing. We don't understand consciousness but we take it sort of for granted. But we take it for granted in a different way in the West than only a few hundred years ago. You know, until about the mid-17th century, there was no such word as consciousness. Doesn't occur in Shakespeare, for instance. Before the mid-17th century, there was only the word conscience.

[48:12]

And I believe that in Romance languages, still Italian, Portuguese, Spanish, etc., they're the same word. So that means they experienced what we call consciousness, as some kind of conscience about what one should or shouldn't do. And consciousness was taken for granted sort of like air or something. I think in Dogen's talking in discriminating mind really about something like conscience.

[49:27]

The mind that makes decisions based on some kind of central structure we can call conscience. closer to what we call consciousness they experienced as the experience of the separate senses. Which they experienced not as a unified whole, assuming that it's whole, but rather as what they saw or what they heard, and they might not overlap. Now, you might not really, if this is your first acquaintance with thinking about this, get the deep implications of this.

[50:32]

And I've been trying to feel it out and live it for 45 years now. And I'm still trying to feel out the differences. But I suppose also for most of you, this has a familiar ring. It's something you kind of, oh yeah, this makes sense. I understand this already. The practice is to start to live it. And at the same time live in the shared worldview of the West. That's enough for now, isn't it? I didn't make it very clear, but it was fun to talk about.

[51:51]

Okay, thanks. with the true merit of the Buddha's path, I feel the intention to go through every being and every place with the true merit of the Buddha's path. Om Om Norya Se Dhan Dha Ku, Vajra Om Norya Se Dhan Jo. The vices are countless, I promise to keep them. The desires are inescapable, I promise to give them up.

[52:52]

The Dhammatovas are unbearable. I promise to overcome them. The path of the Buddha is unreachable. I promise to overcome them. Uzo, Jinjin, Nihonoha, Yakuzen, Mangon, Iwaiyo, Kotokatashi, Taima, Kenman, Shiju, Tsurukoto, Itari, One unsurpassed, transparent, and perfect dhamma finds itself in the thousands of millions of talpas,

[53:56]

Now that I can see, hear, accept and preserve, I praise the truth of the time of God. Yeah, because although the snow and the rain interferes, this work has to go on before the snow is deep. Christian, as the director, and I have had to meet with the contractor and other people this week, too. Christian als der Direktor und ich, wir mussten uns mit dem Bauleiter treffen und der Zimmerei.

[55:22]

To decide how to continue and how to deal with, I don't know, 20,000 euros overruns more. Something like that. Yeah. Anyway. Und wie wir mit den 20,000 Euro, die es teurer sein wird, ungefähr umgehen wollen. And we can't just say stop now and let the snow pile up on the unfinished roof. So it's a kind of fun and challenge to figure out what to do. And we're also trying to finally get out our publication, Dharma Sangha publication, which we're calling XEN, X-E-N. And I decided to call it Xen instead of Zen. To emphasize that we don't really know what we're doing. The square root of X is a kind of mystery.

[56:38]

We're part of a tradition, the N part, but it's also something we're doing. Yeah, that's the N part. And the X, we don't know. So when I first came in, I thought, we have to have a photograph of Andreas. As the monk who knows how to make himself comfortable. You look good. Okay. Now, you know in my little statements at the hot drink time, they're inspired by or made up from

[57:50]

fragments of traditional Zen capping verses and things. And statements from koans and so forth. And what I feel like trying to express. But, you know, I use, and I'm sometimes a little embarrassed by using mountain, moon, flower, etc. Yeah, and I don't use them in such an unmodulated way just because... It's traditional in Chinese poetry and Zen to do so. And unmodified. Because that's also my way of experiencing it.

[59:02]

The mountain isn't a symbol or something. The mountain is a mountain. And it represents the feeling of a mountain. The feeling you have when you... or stand by a mountain. And that feeling can be here on our cushion, too. Anyway, I can't explain it more than that, but I am again emphasizing that practice changes the world we live in. Now, I also was reminded the other day or last night of

[60:15]

The sign, you know, coming out of Münster once, there was a big billboard, I've told you before, where there was often a construction and a stow, you know? Also, ich habe mich neulich auch erinnert, oder letzten, vergangenen Abend, an dieses Schild, das in der Nähe von Münster, das war eine Stelle, wo es immer wieder eine Baustelle gab und deswegen einen Stow. And somebody on an empty billboard with no advertising on it had written, you think you're in a stow, but you are the stow. And this has always struck me as an extremely profound statement. It's very easy to perceive we're in the stow, but very difficult to perceive that we are the stow.

[61:30]

It makes me think of being on the mountain at Crestone. Because we're on Crestone Mountain. But it's so big we can't see it. But what we see next to it is its companion peak called Kit Carson. So it looks like we're on Kit Carson, but actually we're not. We're on the mountain we can't see. Or it's sort of like the self. sense of self we have that we experience but we can't really see it.

[62:51]

Because we're on the mountain of self. But we can't see ourselves as others see us immediately, without a problem. Yeah. Yeah, so I'm sharing here some thoughts of mine. Let her represent examples of of my kind of thinking about what we're doing as practitioners. And I met a man recently named Terence Deacon at this evolutionary meeting I was at the other day, a few weeks ago. And he's one of the clearest thinkers I've ever met.

[64:06]

Nice. He's some kind of... Maybe he's a microbiologist and an anthropologist when he's on the faculty present at UC Berkeley. He is. Maybe a microbiologist, I can't remember, but he's in the anthropology department at the University of California at Berkeley. So vielleicht ist er ein Mikrobiologe oder auf jeden Fall ist er in der Abteilung für Anthropologie in der Universität von California in Berkeley. And he's written a book about the biological... Evolution of language. That's part of its subject. Anyway, somebody who I think recently in the last four or five years has emerged on the sort of scientific philosophical scene.

[65:08]

Very nice guy. Anyway, he makes a distinction between the evolution of language abilities and linguistic evolution. An obvious distinction, but the way he uses it is extremely important. Linguistic evolution, he takes to mean the evolution of language itself, which is not an organic process, not part of human organic process. And that's a Yeah, language evolves on its own terms.

[66:22]

But language abilities evolve through our brain structure, limbic system, genetic structure and so on. Our limbic system? Yeah, the limbic system. Well, no one knows what it is anyway, so... The genetic structure and the brain structure, yeah. The brain structure, the limbic system and the genetic structure. Okay. We can't call it anything. I even forget. Okay. So, except the doctors in the house there, you know. Yeah. But, of course, the linguistic evolution is constrained by things like the human memory capacity.

[67:31]

And the necessity that language be so structured that it can be learned by infants. But his point is that, and he thinks he's shown this by studying the developing of brains, particularly in... Yeah, anyway, yeah, so... He thinks he's established this. that we have to change actually the ideas of evolution itself because it looks like linguistic evolution influences a genetic evolution. And I'm just beginning to study his ideas, but at first encounter, basically I think I agree and have come to similar conclusions myself.

[68:36]

Now you may get into some Lamarckian problems, but that's something else we don't have to discuss. Some what? Lamarck is a man... who had a different theory than Darwin that you would inherit acquired characteristics, etc. It's not important. But it's a problem when you're trying to figure this out. This is my co-translator. So the question is, to me, is how does what we're doing affect our larger society?

[70:05]

Even in evolutionary terms. And I won't try to speak about that, but I'm something that's always influencing my own thinking. Now let's go back to the... that you are the style. Your desire to get out of the stow makes you think you're stuck in something that's not you. And of course, staus are not the most pleasant things to be in.

[71:10]

But they're wonderful examples of chances to practice direct perception. There you're stuck. in the traffic for quite a while and beside you there's a cigarette package, a pop bottle and some old weeds. What a pop bottle. Yeah, soda bottle. Coca-Cola bottle. And there it is. It's never been painted by Cezanne. And yet it's a very particular configuration I've never seen before.

[72:14]

I know the ingredients well. But I've never seen it before, and after a little while, I hope I'll never see it again. And it's completely random. Rather random. Anyway, so I try to visualize it very clearly and bring it back later, this image. Now I can let the larger society decide how to reduce traffic jams. Or I can think about how my behavior in the traffic jam helps to alleviate the traffic jam. But this kind of simple shift from recognizing that you want to be out of the style, but you simultaneously are the style,

[73:27]

But this change in perception, to see that you want to get out of the jam and at the same time you are the jam, is what is meant by compassion in Buddhism. It's rooted in the ability to put yourself in the place of others. To feel others as also yourself. I had a little phrase I used to repeat all the time to myself when I saw people. Particularly people in difficult circumstances, homeless people or injured people.

[74:38]

Crazy people. I always thought, there but for a gene, go I. There, but for a little luck, I would be just like that. It helped me feel The same as them. When you go to visit someone in the hospital, recently people came to visit me, but before that I only visited other people in the hospital. And my feeling was, my practice, and I really felt it, was to...

[75:40]

be willing to be, to change places with them. So when I was in the hospital these recent, recently for two weeks and a bunch of other stuff, I, I had the chance to change places with them. It made it much... I think it made it much easier to do it. I felt, okay, now the places have been changed. So now I'm speaking in various ways to this statement of Dogen, that for Zen Buddhist practice to really develop.

[77:05]

You need to enter into this mind which puts others' enlightenment over your own and Gogan goes into it in many different ways We're saying things like being really willing to be in the other person's place, no matter how bad it is, or being even an enemy. He would say that only in this way does enlightenment or practice mature into Buddha's enlightenment. Okay.

[78:17]

Now one thing I didn't yesterday, I think it was yesterday, I spoke a little bit about small enlightments, big enlightments and so forth. And I spoke about it as a shift. And what I didn't add is the importance of it as a shift. As a shift, it precipitates changes throughout the whole of your personality and perceptual domains and so forth. Snow is precipitating, rain precipitating. A small insight makes many insights happen.

[79:26]

Then the trick is, Is your practice such and your attitude such and your mind such that this actually takes hold and you mature it? Matures. enlightenment plays a role in a lot of people's lives in art and science and so forth but it usually if it does take hold it takes hold in their particular interests but not in their lived life

[80:36]

Is to make it take hold in your lived life. So, this is to realize you are the Stau. Or to realize you are the Sangha. Or you are also the Sashim. I want to be out of the sashin. No, you are the sashin. And we had one person leave. Yeah, it's my failure. I should have understood better. Anyway, so, but perhaps if he'd really known that he is the Sashin, he would have found some way to stay.

[81:58]

Because the difficulty he was having is also part of our difficulty and our Sashin. Okay. So now I want to put our practice in a kind of perspective, a kind of review. Also in the sense of how... are we evolving? Now, there is a kind of... parallel to the scientific community in what we're doing because we're practicing together.

[83:01]

Yeah, and you might say, I've done a lot to make this practice happen here. But really, I mean, and sometimes, but it's not me that did it. I inherited this from other people. Yeah, I probably contribute something, as each of us contributes something. Mostly this is an inherited, someone else inherited, someone else inherited, etc. So this isn't something I can possess, it's just something I'm passing on. But at the same time, as a sangha, we possess it.

[84:14]

It's better than possessing a stow. But sometimes a sashi might feel like a mental jam or something like that. Mentale Stau. We'll put that in Zen, too. Underneath your picture, Mentale Stau. Or under my picture. Okay. because there's also a kind of peer review. Good, thanks.

[85:15]

This is turning into a talk show. Good, yeah. So, because science develops through what they call, I guess, a peer review of a community of the adequate. And the Sangha is a community of the adequate. And you, in effect, are a peer review of my... And because in your own practice, you see if it makes sense. Mm-hmm. And through that we develop a kind of world together where we, it's not friendship, sometimes friendship, but it's somehow we're

[87:05]

in the world in a similar way. And through the Sangha, Buddhism becomes part of the society. And very quickly, ideas about mindfulness and meditation and multiple selves and so forth has spread throughout the society, much through the influence of Buddhism. multiple selves, or mindfulness, meditation. So let's go back to our particular practice. The dynamic I've suggested here this week is to suggest you notice your practice.

[88:32]

Again, you can notice it in lots of ways. I'm suggesting this way now, this week. Is that you notice it as two minds, The host mind and the guest mind. And you begin to feel the difference. And you begin to develop a relationship between these two minds. And you begin to give equal weight or greater weight to host mind. Yeah, and I carried that further and said, you know, two bodies. A subtle body and a... or what should I say, our usual sense of a physical body.

[89:48]

And our subtle body changes our lived body. Okay, so now we have two minds and two bodies. And a number of you in Doksan have spoken to me how you can feel the presence of this other body that's not taught in college or, you know, in any way we're usually educated. But you can feel it. Feel it physically. We know it's... And I also said, then we have two uses of language.

[90:53]

One discursive. And the other, let's say, intentional. Now in the formulation of body, speech and mind, since very early times and very astutely, Buddhism has recognized... I'm worrying about your legs. Buddhism has recognized that... Conceptual processes are a kind of speech. That conceptual processes are a kind of speech. In other words, our ability to form a concept

[91:56]

is actually a way we speak to ourselves. It's not talking out loud, but we speak to ourselves through concepts. So those concepts can be, without being languaged, can be intentional. Now, I say that because many of you notice in your practice that in one state there's language present in your thinking. You think, oh, I should get rid of those. Those are thoughts. But no, it's a different kind of language, different kind of thinking. I think I didn't get it. I mention this because in your practice now, many of you notice that even in deep calm meditation with no thinking,

[93:16]

The thoughts and language appears in various ways. But this is more like what Dogen meant when he said, think non-thinking. So attitudes, concepts play a part in our meditation, but it's not the same as discursive thinking. Okay. Now, what ingredients do we need for this kind of practice? Yeah, that's a whole other lecture, isn't it? I could start, but then we'll skip supper. But if I leave it for tomorrow, tomorrow I won't think it's appropriate.

[94:29]

Let's see what happens. Well, maybe it'll be hidden tomorrow. And you can have some archaeological digs.

[94:37]

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